Lane's Lexicon (Edward Lane, 1863)

عَنَمِىٌّ ذ A beautiful red face; (K, TA;) tinged over with redness. (TA.)

عَيْنُومٌ ذ The male frog. (K.)

بَنَانٌ مُعَنَّمٌ ذ [ Fingers, or fingers' ends, ] dyed, or tinged [with hinnà or the like]. (IJ, S, K.)

1 عَنَا ذ , (S, Mgh, Msb,) first pers. عَنَوْتُ, (K,) aor. يَعْنُو, (S, Msb,) inf. n. عُنُوٌّ, (S, Mgh, Msb, K, *) and ↓ عَنْوَةٌ is the subst. thereof, (Mgh, K, * TA,) [and] so is ↓ عَنَاآءٌ, (Msb,) or عَنْوَةٌ is its inf. n., (MA,) [and so, app., is عَنَاآءٌ, in this sense as well as in another sense, accord. to the K,] He was, or became, lowly, humble, or submissive; (S, MA, Mgh, Msb, K,) and obedient; (MA, TA;) to the truth, &c. (TA.) You say, عَنَا لَهُ He was, or became, lowly, humble, or submissive, to him; or obedient to him. (MA.) And hence the saying in the Kur [xx. 110], وَعَنَتِ ا@لْوَجُوهُ لِلْحَىِّ القَيُّومِ (S, TA) And the countenances shall be lowly &c. [ to the Deathless, or Ever-living, the Self-subsisting by Whom all things subsist: or shall be downcast; like the Hebr. phrases ending verses 5 and 6 in Gen. iv.]: or shall be submissive like captives: or the meaning is [ shall be depressed by ] the depressing of the forehead and the knee [or rather knees ] and the hands in the lowering of the head and the prostrating oneself [ in prayer ]: or [عَنَت is here from عَنَى, belonging to art. عنى, and الوجوه is used by a synecdoche for the persons (as being the most noble of all the parts thereof), and the meaning is] shall suffer fatigue, or weariness, and shall toil. (TA.) ― -b2- And عَنَا, inf. n. عُنُوٌّ (M, Msb, K, TA, accord. to some copies of the K [erroneously] عَنْوٌ) and عُنِىٌّ (TA) and عَنَاآءٌ; (K;) and عَنِىَ; (M, K;) He became a captive: (K:) and the latter verb signifies also he stuck fast in captivity: (K in art. عنى:) or both of these verbs have this latter signification: (Msb:) [or] you say, عَنَا فِيهِمْ فُلَانٌ أَسِيرًا Such a one remained among them a captive; and was in a state of confinement: (S:) and عَنَاآءٌ signifies also confinement, or imprisonment, in hardship and humiliation. (TA.) Hence the trad., الخَالُ وَارِثُ مَنْ لَا وَارِثَ لَهُ يَفُكُّ عُنِيَّهُ i. e. أَسْرَهُ [ The maternal uncle is the heir of him who has no more nearlyallied heir: he shall loose his (the latter's) captivity ]: meaning [he shall acquit him of] what is incumbent on him, and clings to him, because of the actions that require punishment or retaliation, the way [or custom] of which is that the عَاقِلَة [q. v., of whom he is a member,] bear the responsibility for them. (Nh, TA.) And ↓ عَنْوَةٌ is the subst. of the verb in this sense also. (K, * TA.) -A2- And عَنَا, aor. يَعْنُو, inf. n. عَنْوَةٌ, He took a thing by force: ― -b2- and also he took it peaceably, or by surrender: thus having two contr. significations. (Msb.) [But see below, where عَنْوَةٌ is expl. as though it were the subst. of the verb in these two senses.] -A3- عَنَوْتُ الشَّىْءَ I put forth, or produced, the thing: and I made the thing apparent, or showed it: (S:) or it has the latter signification; (K;) as also عَنَيْتُ الشَّىْءَ: (IKtt, TA in art. عنى:) and عَنَوْتُ بِالشَّىْءِ has the former signification. (K.) And ↓ عَنْوَةٌ is the subst. of the verb thus used, (K, TA,) i. e. in these two senses, as well as in others mentioned above. (TA.) And one says, عَنَتِ الأَرْضُ بِالنَّبَاتِ, (ISk, S, and K in this art. and in art. عنى,) aor. تَعْنُو, inf. n. عُنُوٌّ; (ISk, S;) and aor. تَعْنِى; (Ks, S;) The land made apparent, or showed, [or put forth, or produced, ] its plants, or herbage; (S, K;) as also ↓ أَعْنَتْهُ. (K.) And لَمْ تَعْنُ بِلَادُنَا بِشَىْءٍ and لَمْ تَعْنِ Our country did not give growth to anything. (S.) And الأَرْضُ شَيْئًا ↓ مَا أَعْنَتِ The land did not give growth, or has not given growth, to anything. (S.) ― -b2- And [hence, app.,] سَأَلْتُهُ فَلَمْ يَعْنُ لِى بِشَىْءٍ I asked him, and he did not (لَمْ يَنْدَ and لَمْ يَبِضَّ) to me, or for me, anything. (TA.) -A4- عَنَتْ بِهِ أُمُورٌ Events befell him. (S, K.) [See also 1 in art. عنى.] ― -b2- And عَنَا الأَمْرُ عَلَيْهِ The event, or affair, was difficult, or distressing, to him; distressed, or troubled, him. (ISd, K, TA.) ― -b3- عَنَاهُ الأَمْرُ, aor. يَعْنُوهُ: see 1 in art. عنى, first sentence. ― -b4- And عَنَا فِيهِ الأكْلُ, aor. يَعْنُو, inf. n. عُنُوٌّ: see 1 in art. عنى. -A5- عَنَا الكَلْبُ الشَّىْءَ, (CK, [in the TA and in my MS. copy of the K للشىء, but see what follows,]) aor. يَعْنُوهُ, inf. n. عنو [app., supposing the verb to be trans. by itself, عَنْوٌ], (TA,) The dog came to the thing and smelt it: (K, TA:) and one says, هٰذَا يَعْنُو هٰذَا This comes to this and smells it. (TA.) -A6- عَنَتِ القِرْبَةُ بِمَاآءٍ كَثِيرٍ, (K, TA,) aor. تَعْنُو, (TA,) The water-skin did not keep, or retain, much water, so that it appeared [ oozing from it ]: (K, TA:) or, as some say, عَنَتِ القِرْبَةُ signifies the water-skin let flow its water. (TA.) ― -b2- And عَنَا, inf. n. عُنوٌّ, said of blood, It flowed. (IKtt, TA.) -A7- And عَنَا, aor. يَعْنُو, inf. n. عُنُوٌّ, signifies also قَامَ [ He, or it, stood; &c.]. (IKtt, TA.) -A8- See also Q. Q. 1.

2 عنّاهُ ذ , (S, TA,) inf. n. تَعْنِيَةٌ, (S, K,) He imprisoned him, or confined him, (S, K, TA,) long, straitening him. (TA.) [See also 4.] ― -b2- And تَعْنِيَةٌ is said to signify Any long confining or restraining: in a trad. of 'Alee, respecting the day of Siffeen, he is related to have said, اِسْتَشْعِرُوا الحَشْيَةَ وَعَنُّوا بِالأَصْوَاتِ i. e. [ Make ye fear, or awe, (app. of God,) to be the thing next your hearts, ] and restrain, and suppress, the voices; as though he forbade their raising a confused and unintelligible clamour. (TA.) -A2- عَنَّيْتُ البَعِيرَ, (S,) inf. n. as above, (S, K,) I smeared the camel with عَنِيَّة [q. v.]. (S, K.) [Hence تَعْنِيَةٌ as a subst., expl. below.] -A3- See also Q. Q. 1.

4 اعناهُ ذ He rendered him lowly, humble, or submissive. (S, TA.) ― -b2- And (TA) He made him (Msb, K, TA) to stick fast in captivity, (Msb,) or to be, (K,) or to remain, or continue, (TA,) a captive. (K, TA.) -A2- See also 1, in two places. ― -b2- [Hence,] اعني الوَلِىُّ الأَرْضَ The وَلِىّ, i. e. the rain after the وَسْمِىّ, watered the land so that it gave growth to plants, or herbage. (S, * IKtt, TA.) ― -b3- And اعنى الرَّجُلُ The man found, or lighted on, land that had produced herbage such as is termed عُشْب, [for قد اعشرت (to which I cannot assign any apposite meaning) in my original, I read قَدْ أَعْشَبَتْ], and of which the pasturage had become abundant. (TA.) -A3- See also Q. Q. 1.

5 تعنّى ذ He [a camel] was, or became, smeared with عَنِيَّة [q. v.]: whence the saying of EshShaabee, لَأَنْ أَتَعَنَّى بِعَنِيَّةٍ أَحَبُّ اـِلَىَّ مِنْ أَنْ أَقُولَ فِى مَسْأَلَةٍ بِرَأْيِى [ Verily my being smeared with عَنِيَّة would be more approvable to me than my saying respecting a question according to my opinion ]. (TA.)

Q. Q. 1 عَنْوَنْتُ الكِتَابَ ذ , (S, K, TA,) inf. n. عَنْوَنَةٌ and عُِنْوَانٌ, (TA,) i. q. عَلْوَنْتُهُ, (S,) I put an عُنْوَان [i. e. a superscription, or title, ] to the book, or writing; (K, TA;) syn. وَسَمْتُهُ: (TA:) and one says also, الكِتَابَ ↓ عَنَا, aor. يَعْنُوهُ, meaning عَنْوَنَهُ; (IKtt, TA;) and ↓ اعناهُ and ↓ عنّاهُ and عنّنهُ [which is said to be the original of عَنَّاهُ], meaning the same; (K and TA in art. عنى;) and عَنَيْتُ الكِتَابَ, inf. n. عَنْىٌ, likewise signifies I wrote the عُنْيَان [or عُنْوَان] of the book, or writing. (IKtt, TA in art. عنى.)

عِنًا ذ : see the paragraph next following.

عِنْوٌ ذ sing. of أَعْنَاآءٌ as signifying The sides, regions, quarters, or tracts, (S, K,) of a country, (S,) or of the sky; (K;) like أَحْنَاآءٌ: (S in art. حنو and حنى:) or, accord. to IAar, its sing., in this sense, is ↓ عِنًا: (S:) and the pl. signifies also the sides of the face. (TA.) ― -b2- And sing. of أَعْنَاآءٌ as signifying A party of men of sundry, or different, tribes. (S, K.)

عَنْوَةٌ ذ Force, or constraint: (Mgh, K, TA:) or the taking by force; (Msb, TA;) as inf. n. of عَنَا [q. v.]. (Msb.) One says, فُتِحَتْ مَكَّةُ عَنْوَةً Mekkeh was taken forcibly, or by force. (Mgh.) And أَخَذَهُ عَنْوَةً He took it by force. (TA.) And فُتِحَتْ هٰذِهِ المَدِينَةُ عَنْوَةً i. e. [ This city was taken ] by means of conflict; its occupants having been combated until they had it taken from them by superior power or force, and were powerless to keep it, so they left it without there having occurred between them and the Muslims [or invaders ] a treaty of peace. (TA.) ― -b2- Also Love, or affection: (ISd, K, TA:) or submission, and concession: or a consequence of submission and concession, on the part of him from whom a thing is taken: (TA:) or the taking peaceably, or by surrender; as inf. n. of عَنَا [q. v.]: (Msb:) thus it has two contr. significations. (Msb, K, TA.) A poet (cited by Fr, TA) says, فَمَا أَخَذُوهَا عَنْوَةً عَنْ مَوَدَّةٍ وَلٰكِنَّ ضَرْبَ المَشْرَفِىِّ ا@سْتَقَالَهَا (Msb, TA;) which is said to mean, [ And they did not take it, or her, or them, ] by concession, and obedience, [arising from love, or affection, ] without fighting: [ but the smiting of the Mesh-rafee sword demanded the renouncing thereof: ] 'Abd-El-Kádir Ibn-'Amr El-Baghdádee asserts the meaning of عَنْوَةٌ to be submission and concession; adducing as evidence thereof this verse; attributing the contr. meaning to the vulgar: both, however, are correct; and that first mentioned occurs repeatedly in traditions: but the most learned Yákoot Er-Roomee, in his Moajam, says that the verse above-cited may be rendered as meaning and they did not take it, or her, or them, by superior power attended by [or in consequence of ] love, or affection: but they did so by fighting: and that this may be regarded as indicated by the poet's saying اخذوها; for otherwise he would have said, فَمَا سَلَّمُوهَا: and he says, it is a matter of common consent that عَنْوَةٌ signifies force, and superior power. (TA.) ― -b3- It is also a subst. from عَنَا in the first of senses mentioned in this art.: [i. e. it signifies Lowliness, humility, or submissiveness: ] (Mgh, TA:) [and] so is ↓ عَنَاآءٌ: (Msb:) see 1, first sentence. ― -b4- And it is also a subst. from عَنَا as meaning “ he became a captive: ” [i. e. it signifies also A state of captivity: ] (TA:) see, again, 1. -A2- And it is also a subst. from عَنَا in two other senses, as stated above: [i. e. it app. signifies also The act of putting forth, or producing, a thing: and of making it apparent, or showing, it:] (TA:) see, again, 1.

عُنْوَانٌ ذ (S, K, TA) and عِنْوَانٌ (TA) The سِمَة [meaning superscription, or title, ] of a book, or writing; (K, TA;) i. q. عُلْوَانٌ; (S;) and عُنْيَانٌ signifies the same; (K in art. عنى;) as also ↓ مُعَنَّى: (K, TA: [in the CK, كَمَعْنَاهُ is put for كَمُعَنَّاهُ:]) the inscription on the back, or outside, of a book, or writing: (Har p. 163, in explanation of عُنْوَانٌ:) [and the address of a letter. And hence,] Anything that serves as an indication of another thing is called its عُنْوَان. (Msb and K in art. عن.) One says, فِى جَبْهَتِهِ عُنْوَانٌ مِنْ كَثْرَةِ السَّجُودِ i. e. [ On his forehead is ] a mark [ from much prostration in prayer]. (TA.) [See more in art. عن.]

عَنَاآءٌ ذ : see 1, first sentence; and عَنْوَةٌ, near the end: ― -b2- and see also art. عنى.

عَنِيَّةٌ ذ , of the measure فَعِيلَةٌ, The urine of the camel, inspissated in the sun, with which such as is affected with mange, or scab, is smeared; on the authority of AA: (S:) or certain mixtures of urine and dung of camels, with which the camel affected with mange, or scab, is smeared; also termed ↓ تَعْنِيَةٌ: (K:) or the urine of camels that are caused to void their urine [in my original تُسْتَبَانُ is erroneously written for تُسْتَبَالُ] in the [ season called ] رَبِيع when they are satisfied with fresh pasture so as to be in no need of water, cooked [app. by boiling ] until it becomes thick, when some flowers of some sorts of herbs, and حَبّ المَحْلَب [the prunus mahaleb of Linn.], are thrown upon it, and it becomes inspissated thereby, then put into small [ earthen vessels of the kind called ] بَسَاتِيق [pl. of بُسْتُوقَةٌ]: or urine [app. of camels ] mixed with certain things, and kept close for some time: or any هِنَاآء [generally meaning tar, or a kind thereof, with which camels are smeared, as a remedy for the mange, or scab ]. (TA.) It is said in a prov., العَنِيَّةُ تَشْفِى الجَرَبَ; (S, TA;) or عَنِيَّتُهُ تَشْفِى الجَرَبَ [for مِنَ الجَرَبِ, i. e. His عنيّة cures the mange, or scab ]: applied to the man of good judgment [whose advice is like a remedy]. (TA.)

عَانٍ ذ Lowly, humble, or submissive. (Msb, TA.) ― -b2- And (Msb, TA) hence, app., (TA,) A captive; (S, Mgh, Msb, K, TA;) fem. عَانِيَةٌ: (Mgh, TA:) pl. masc. عُنَاةٌ; (S, Mgh, Msb, TA;) and pl. fem. عَوَانٍ. (S, Mgh, TA.) ― -b3- And عَوَانٍ signifies (assumed tropical:) Women; (Msb, K;) sing. عَانِيَةٌ: (Msb:) because they are confined like captives in the abodes of their husbands; (Msb;) or because they are treated wrongfully and not defended against their wrongers. (K.) It occurs in a trad. as meaning Females in the condition of captives: (Mgh:) or women who are captives; or like captives. (IAth, TA.) ― -b4- And it signifies also عَوَامِلُ [which, as pl. of عَامِلَةٌ, is used as meaning Workers, or labourers; and also, as a subst., as meaning the legs of a beast or horse or the like]: and it is said to be used by El-Jaadee as an epithet applied to the limbs of camels, or other beasts, used for riding. (TA.) ― -b5- And hence, perhaps, it is applied to The مَكَّاسُون [or collectors of the impost termed مَكْس, q. v.]; because they are workers, or labourers, for the oppressors. (TA.) -A2- Also (the sing.) Flowing, applied to blood, (S, K, TA,) or to water. (TA.)

مَعْنَوِىٌّ ذ : see art. عنى.

تَعْنِيَةٌ ذ : [originally inf. n. of 2, q. v.: used as a subst.,] see عَنِيَّةٌ.

مُعَنًّى ذ A stallion [camel] of mean origin, which, when excited by lust, is confined in the [ enclosure called ] عُنَّة, because his exercise of the faculty of a stallion is avoided: but it is said that it is originally مُعَنَّنٌ, from العُنَّةُ; one of the ن being changed into ى: (S, TA: *) or of mean origin, of which the legs are bound with a rope, when he is excited by lust, for that reason. (TA.) ― -b2- And A camel of which the people of the Time of Ignorance used to displace the سَنَاسِن [pl. of سِنْسِنٌ, q. v.] of one of his vertebræ, and to wound his hump, in order that he might not be ridden, and that no use might be made of his back: this was done when his owner possessed a hundred camels, he being the camel by which they became a hundred: and this act was termed الأِغْلَاقُ: it may be from عَنَاآءٌ meaning “ fatigue; ” or from the signification of “ confinement from freedom of action. ” (TA.) -A2- See also عُنْوَانٌ.

1 عَنَاهُ الأَمْرُ ذ , aor. يَعْنِيهِ and يَعْنُوهُ, inf. n. عِنَايةٌ and عَنَايَةٌ (K, TA) and عُنِىٌّ, (TA, as from the K, but not in the CK nor in my MS. copy of the K,) The affair, or event, or case, disquieted him; syn. أَهَمَّهُ [more fully expl. by what here follows]: (K, TA:) [عَنَاهُ may be generally rendered it concerned him; agreeing with this in meaning it made him uneasy in mind, anxious, or careful; and in meaning it affected his interest, or was of importance to him; like أَهَمَّهُ: and also it concerned him meaning it related, or belonged, to him; or was of his business; as will be shown by what follows: and] عَنَانِى كَذَا, aor. يَعْنِينِى, means such a thing occurred, or happened, to me, and occupied me [or my mind ]. (Msb.) The saying [in the Kur lxxx. 37], لِكُلِّ ا@مْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يَعْنِيهِ, thus accord. to one reading, means يُهِمُّهُ [i. e. To every man of them shall belong, on that day, a business that will disquiet him, &c.]: (Ksh, Bd;) or a business in conjunction with which no other will disquiet him: and like this is the other reading, which is with غ; (TA;) i. e. يُغْنِيهِ, meaning which will suffice him in respect of his being disquieted thereby; (Ksh, Bd;) or the meaning of the latter reading is, [ a business such that ] he will not be able, in conjunction with his being disquieted thereby, to be disquieted by any other; (TA;) or a state that will occupy him so as to divert him from the state of any other. (Jel.) And it is said in a trad. respecting charming, بِسْمِ ا@للّٰهِ أَرْقِيكَ مِنْ كُلِّ دَاآءٍ يَعْنِيكَ i. e. [ By the name of God I charm thee from, or against, any disease ] that may disquiet thee, &c., (يُهِمُّكَ,) and occupy thee [or thy mind ]. (TA.) And in another trad. it is said, مِنْ حُسْنِ اـِسْلَامِ المْرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ, meaning مَا لَا يُهِمُّهُ [i. e. A condition of the goodness of the man's submitting himself to the requirements of God is his leaving, or relinquishing, that which does not disquiet him, &c.]; (S, TA;) the exceptions therefrom being such things as necessary food and clothing. (So in a marginal note in a copy of the Jámi' es-Sagheer of Es-Suyootee.) See also the prov. مُعْتَرِضٌ لِعَنَنٍ لَمْ يَعْنِهِ expl. voce عِنَانٌ. [It is like the common saying, يَتَكَلَّمُ فِيمَا لَا يَعْنِيهِ He talks of that which does not concern him; meaning that which does not relate, or belong, to him; or that which is not of his business. ] ― -b2- عُنِىَ in the phrase عُنِىَ بِالأَمْرِ is [said to be] one of a class of verbs used in the pass. form though having the sense of the act. form, like زُهِىَ: (S in art. زهو:) [but is expl. as though pass. of عَنَاهُ meaning as above, or quasipass.:] you say, عُنِىَ بِالأَمْرِ, with damm, (K, TA,) i. e. in the pass. form, (TA,) inf. n. عِنَايَةٌ, (K, TA,) with kesr; (TA;) and عَنِىَ بِهِ, of the class of رَضِىَ, (K, TA,) mentioned by IDrst and others of the expositors of the Fs, and by Hr and Mtr, (MF, TA,) and by IKtt on the authority of Et- Toosee, (TA,) but this is seldom used, (K, TA,) the former being that which is commonly known, and this alone being mentioned by Th in his Fs, and by J and others; (TA;) i. q. اِهْتَمَّ بِهِ [i. e. He became disquieted by the affair, or case; or rendered uneasy in mind, anxious, or careful, by it; and consequently, he became occupied by it, or with it; or set about it, and managed it ]; as also بِهِ ↓ اِعْتَنَى: (K, TA:) or بِأَمْرِهِ ↓ اِعْتَنَيْتُ means I became disquieted by his affair, or case; or rendered uneasy in mind, anxious, or careful, by it; (اِهْتَمَمْتُ بِهِ;) and minded it; or managed it well; (اِحْتَفَلْتُ بِهِ;) and عَنَيْتُ بِهِ, of the class of رَمَى, inf. n. عِنَايَةٌ, signifies the same: and عُنِيْتُ بِأَمْرِ فُلَانٍ, in the pass. form, inf. n. عِنَايَةٌ and عُنِىٌّ, signifies I became occupied [either actually or (as is shown by what follows) in mind ] by, or with, the affair, or case, of such a one; and sometimes one said عَنَيْتُ بِأَمْرِهِ [in this sense as well as the similar sense expl. above], using the act. form: (Msb:) one says [also], عُنِيتُ بِحَاجَتِكَ, with damm to the first letter, [which may be rendered I became occupied by, or with, thy want, ] aor. أُعْنَى, inf. n. عِنَايَةٌ: (S:) and لِتُعْنَ بِحَاجَتِى, (S, Msb,) which is the imperative form, (S,) meaning [ Be thou occupied by, or with, my want; or] let my want occupy, or busy, thy mind: (Msb:) and in interrogating, you say, كَيْفَ مَنْ تُعْنَى بِأَمْرِهِ [ How is he by, or with, whose affair, or case, thou art occupied, or disquieted, &c.?]: you do not say, in this case, تَعَنَّى [for تَتَعَنَّى]. (Az, TA.) ― -b3- عَنَى ا@للّٰهُ بِهِ, [inf. n. عِنَايَةٌ, as is implied in the TA,] means God preserved him: (Msb, TA:) and it is said that it may be from عَنَى بِحَاجَتِهِ [as syn. with عُنِىَ بِهَا]. (TA.) ― -b4- And عَنِىَ, (S, Msb,) thus in the Tahdheeb of IKtt, (TA,) with kesr, (S, TA,) of the class of تَعِبَ, (Msb,) aor. يَعْنَى; (S, Msb;) or عَنَى, (K, TA,) with fet-h, thus in the copies of the K, and likewise in the M; (TA;) inf. n. عَنَأءٌ, (S, K, TA,) or this is a simple subst., from عَنَّاهُ, (Mgh, Msb,) and عَنْيَةٌ is syn. therewith; (ISd, K, TA;) He suffered difficulty, distress, or trouble; (S, Msb, K, TA;) or fatigue, or weariness: and ↓ تعنّى, also, has the former or the latter meaning. (S, K, TA.) You say, عَنِيتُ فِى الأَمْرِ, meaning ↓ تَعَنَّيْتُ [i. e. I suffered difficulty, &c., in the affair, or case ]: mentioned by Az. (TA.) ― -b5- And عَنِىَ signifies [also] He stuck fast in captivity; (K in this art., and Msb in art. عنو;) as also عَنَا, inf. n. عُنُوٌّ: (Msb in art. عنو:) or both signify he became a captive. (K in art. عنو.) -A2- عَنَى [as intrans.] said of an event, (K, TA,) inf. n. عَنْىٌ, (TA,) It befell, or betided; (K, TA;) as also ↓ اعتنى: (TA:) and it occurred, or happened: (K:) عَنَى لَهُ الأَمْرُ is said to mean The event occurred, or happened, to him. (TA.) -A3- عَنَى فِيهِ الأَكْلُ, (K, TA,) inf. n. عَنْىٌ [...]

2 عنّاهُ ذ , (S, Mgh, Msb, K,) inf. n. تَعْنِيَةٌ, (S, Msb,) He caused him to suffer difficulty, distress, or trouble; (S, Mgh, * K;) or fatigue, or weariness; (S, K;) as also ↓ تعنّاهُ, (S,) or as also ↓ اعناهُ: (K:) or he imposed upon him that which was difficult, distressing, or troublesome, to him: (Msb:) or he annoyed, molested, harmed, or hurt, him; and caused him to grieve or mourn, or to be sorrowful or sad or unhappy. (Har p. 120.) ― -b2- [See also 2 in art. عنو.] -A2- عنّى الكِتَابَ, mentioned in the K in this art.: see Q. Q. 1 in art. عنو.

3 عاناهُ ذ , (S, K,) inf. n. مُعَانَاةٌ, (S,) He suffered, or endured, or he struggled or contended with or against, the difficulty or trouble or inconvenience that he experienced from it or him; syn. قَاسَاهُ; as also ↓ تعنّاهُ: (S, K:) you say, هُوَ يُعَانِى كَذَا i. e. يُقَاسِيهِ [ He suffers, &c., the difficulty &c. that he experiences from such a thing ]. (TA.) ― -b2- And He contended, disputed, or litigated, with him; syn. شَاجَرَهُ: (K:) you say, لَا تُعَانِ أَصْحَابَكَ i. e. لَا تُشَاجِرْهُمْ [ Do not thou contend, &c., with thy companions ]. (TA.) ― -b3- And المُعَانَاةُ is also syn. with المُعَالَجَةُ [inf. n. of عَالَجَ, q. v.]. (Har p. 7.) [Hence,] one says, عانى عَمَلَ الأَقْفَاصِ [ He plied the manufacture of cages, or coops ]. (TA in art. قفص.) And عُونِىَ بِأَدْوِيَةٍ [referring to hair] It was treated (دُووِىَ) with remedies, such as oils and the like. (M and TA in art. دوى.) And عَانَيْتُ المَرِيضَ I treated the sick person; syn. دَاوَيْتُهُ. (TA in art. دوى.) ― -b4- It is also syn. with المُدَارَاةُ [ The treating with gentle- ness, or blandishment; &c.: see 3 in art. درى]. (TA.) ― -b5- And one says, هُمْ مَا يُعَانُونَ مَالَهُمْ They do not tend, or take care of, their cattle, or camels, or [other] property (S, K, TA) well. (TA.) ― -b6- And الهُمُومُ تُعَانِى فُلَانًا Anxieties come to such a one. (TA.) ― -b7- And خُذْ هٰذَا وَمَا عَانَاهُ i. e. شَاكَلَهُ [ Take thou this and what has become conformable, suitable, agreeable, or similar, to it ]. (TA.)

4 أَعْنَىَ see 2. [See also 4 in art. عنو.] -A2- ما اعنى شَيْئًا means مَا أَغْنَى [i. e. It did not stand in any stead; or did not avail, or profit, at all ]. (TA.) See also أَغْنَى.

5 تعنّى ذ , as intrans.: see 1, latter half, in two places. -A2- تعنّاهُ: see 2: ― -b2- and see also 3, first sentence. [Hence the prov., جِبَابٌ فَلَا تَعَنَّ أَبْرًا, expl. voce جُبٌّ.] One says also, تعنّى العَنْيَةَ, meaning تَجَشَّمَهَا [i. e. He imposed upon himself the suffering of difficulty, distress, or trouble; or of fatigue, or weariness ]. (K.) ― -b3- تَتَعَنَّاهُ as meaning It returns to him time after time (تَتَعَهَّدُهُ) is said of fever (الحُمَّى); but not of aught else. (TA.) -A3- And تَعَنَّيْتُ signifies also قَصَدْتُ [app. as intrans., meaning I pursued a right, or direct, course; &c.]. (TA.)

8 اـِعْتَنَىَ see 1, former half, in two places: ― -b2- and also in the last quarter of the paragraph.

عَنٍ ذ is the part. n. from عَنِىَ بِالأَمْرِ as syn. with عُنِىَ [q. v.]: (K, TA:) you say, هُوَ بِالأَمْرِ عَنٍ (IAar, K, TA) He is disquieted [&c.] by the affair, or case: (K, TA:) [and ↓ مَعْنِىٌّ signifies the same, as part. n. of عُنِىَ: or] بِهِ ↓ أَنَا مَعْنِىٌّ, from عَنَانِى كَذَا [q. v.], means I am occupied [either actually or in mind ] by it, or with it; i. e., a thing that has occurred, or happened, to me; and sometimes one says, ↓ أَنَا عَانٍ, meaning the same, i. e., by the affair, or case, of another, from عَنَيْتُ بِأَمْرِهِ [q. v.]: (Msb:) and one says [also], بِحَاجَتِكَ ↓ أَنَا مَعْنِىٌّ [ I am occupied by, or with, thy want ], from عُنِيتُ بِحَاجَتِكَ. (S.) ― -b2- [And] part. n. from عَنِيتُ فِى الأَمْرِ [q. v.]: you say, أَنَا عَنٍ [ I am suffering difficulty, distress, or trouble; or fatigue, or weariness; in an affair, or case]: mentioned by Az. (TA.)

عَنْيَةٌ ذ : see عَنَاآءٌ.

عُنْيَانٌ ذ i. q. عُنْوَانٌ [expl. in art. عنو]. (K.)

عَنَاآءٌ ذ Difficulty, distress, or trouble; (Mgh, Msb; *) the subst. from عَنَّاهُ: (Mgh, Msb:) or the suffering of difficulty, distress, or trouble; or of fatigue, or weariness; inf. n. of عَنَى [or of عَنِىَ]; and ↓ عَنْيَةٌ is syn. therewith. (K.) [See also art. عنو.] -A2- It is also a subst. from عَنَى in the phrase عَنَى بِالقَوْلِ كَذَا [as such having the signification of the inf. n. of that verb, or perhaps as syn. with مَعْنًى]. (TA.)

عَانٍ ذ : see عَنٍ. [See also art. عنو.] ― -b2- In the phrase عَنَاآءٌ عَانٍ, it denotes intensiveness; [the meaning being Severe difficulty, &c.;] (K, TA;) like شَاعِرٌ and مَائِتٌ in the phrases شِعْرٌ شَاعِرٌ and مَوْتٌ مَائِتٌ: (TA:) as also ↓ مُعَنٍّ; (K, TA;) in the M like مُكْرَمٌ [i. e. ↓ مُعْنًى]. (TA.)

هُوَ بِهِ أَعْنَى ذ means أَكْثَرُ عِنَايَةً [i. e. He is more disquieted, uneasy in mind, anxious, or careful, by reason of it ]. (TA.)

مَعْنًى ذ [signifying The meaning, or intended sense, of a word or saying,] is from عَنَى بِالقَوْلِ كَذَا [q. v.]; so says Z: (TA:) it is an inf. n. [of this verb] used in the sense of the pass. part. n.; or a contraction of the latter; i. e. of مَعْنِىٌّ: (Dict. of the Technical Terms used in the Sciences of the Musalmans:) or, accord. to Er-Rághib, it signifies the import of a word or an expression, from the phrase عَنَتِ الأَرْضُ بِالنَّبَاتِ meaning “ the land made apparent, or showed, its plants, or herbage: ” accord. to El-Munáwee, as he says in the Towkeef, [and the like is said in the KT,] an idea, i. e. a mental image, considered as having a word, or an expression, applied to denote it, and as being intended by that word or expression: [the idea, or mental image,] considered as accruing, from the word or expression, in the mind, is termed مَفْهُومٌ: considered as what is said in reply to مَا هُوَ [“ What is it? ”], it is termed مَاهِيَّةٌ: considered as existing objectively, [as that by which a thing is what it is,] it is termed حَقِيقَةٌ: and considered as distinguished from others, it is termed هُوِيَّةٌ: (TA:) signifying [as expl. above, i. e.] the opposite to لَفْظٌ, it may be either a substance, or thing that subsists by itself, i. e. عَيْنٌ, or an accident, or attribute, i. e. عَرَضٌ: but it also signifies the opposite to عَيْنٌ, i. e. the opposite to a thing that subsists by itself: (Kull p. 238:) [hence اِسْمُ مَعْنًى, opposed to اِسْمُ عَيْنٍ; both of which are expl. voce اِسْمٌ, in art. سمو:] مَعْنَى الكَلَامِ and ↓ مَعْنَاتُهُ and ↓ مَعْنِيُّهُ (S, K, TA) and ↓ مَعْنِيَّتُهُ, (K, TA, [in the CK, erroneously, مَعْنِيَتُهُ, without the sign of teshdeed,]) the last mentioned by ISd, (TA,) are one [in signification], (S, K, TA,) as syn. with فَحْوَاهُ (TA, and so in some copies of the S,) and مَقْصَدُهُ [both of which are generally understood as signifying the meaning, or intended sense, of the saying ]: (TA:) AHát says, the vulgar say, لِأَىِّ مَعْنًى فَعَلْتَ [ For what intent didst thou such a thing?]; but the Arabs know not المَعْنَى, and never say it: this is the case: but some of the Arabs say, مَا هٰذَا ↓ مَعْنِىُّ [i. e. What is the meaning, or intent, (lit. the meant or intended object,) of this? ], with kesr to the ن and with the ى musheddedeh: and AZ says, ذَاكَ ↓ هٰذَا فِى مَعْنَاةِ and فِى مَعْنَاهُ سَوَاآءٌ, i. e. This is [used] in a manner the like of that in respect of indication and import and acceptation: El-Fárábee, also, says, مَعْنَى الشَّىْءِ and ↓ مَعْنَاتُهُ are one [in signification]; and مَعْنَاهُ and فَحْوَاهُ and مُقْتَضَاهُ and مَضْمُونُهُ all signify that which the word, or expression, [termed before the thing, ] indicates: and it is said in the T, on the authority of Th, that المَعْنَى and التَّفْسِيرُ and التَّأْوِيلُ, are one [in signification, as meaning explanation, or interpretation, or the like ]: and people have used their phrase هٰذَا مَعْنَى كَلَامِهِ, and the like, meaning this is the import, and the indication of the meaning, of his saying; which is agreeable with what is said by AZ and El-Fárábee: the grammarians and lexicologists, moreover, have agreed respecting a mode of expression of which they have made frequent use, their saying هٰذَا بِمَعْنَى هٰذَا [ this is used with the meaning of this ], and هٰذَا وَهٰذَا فِى المَعْنَى وَاحِدٌ [ this and this are in meaning one ] and فِى المَعْنَى سَوَاآءٌ [ in meaning alike ], and هٰذَا فِى مَعْنَى هٰذَا [ this is used in the sense of this ] i. e. this is like this [ in meaning ]: (Msb, TA:) the pl. of مَعْنًى is مَعَانٍ. (TA.) ― -b2- عِلْمُ المَعَانِى is expl. by El-Munáwee in the “ Towkeef ” as The science whereby one knows how to express clearly one meaning in various ways: (TA:) [but this definition is applied in the “ Talkhees ” (Talkhees el-Miftáh), and Hájjee Khaleefeh uses the same words with only one unimportant variation, in explaining عِلْمُ البَيَانِ; and a similar explanation of the latter is given in the Kull: in a marginal note in a copy of the Ksh, cited by De Sacy in his Anthol. Gr. Ar. p. 305, علم المعانى is expl. as the science whereby is known the manner of adapting language to the requirements of the case; (and it is similarly expl. in the “ Talkhees ” and other works;) and علم البيان, as the science that concerns comparisons and tropes and metonymies.] ― -b3- [صُورَةٌ بِلَا مَعْنًى means A form without any intrinsic quality. ] ― -b4- And المَعَانِى signifies also The qualities that are commended, or approved; [ the charms, or graces; ] such as knowledge, or science, and piety, and generosity, and goodliness of make, &c. (Har p. 644.)

مُعْنًى ذ : see عَانٍ.

مَعْنَاةٌ ذ : see مَعْنًى, in three places.

مَعْنِىٌّ ذ : see عَنٍ, in three places: -A2- and see also مَعْنًى, in two places.

مَعْنِيَّةٌ ذ : see مَعْنًى, in the former half.

مَعْنَوِىٌّ ذ a rel. n. from مَعْنًى; signifying [ Of, or relating to, meaning, or intended sense; opposed to لَفْظِىٌّ: ― -b2- and Of, or relating to, idea, mind, or intellect; ideal, mental, or intellectual; opposed to حِسِّىٌّ;] a thing in which [ neither ] the tongue [ nor any of the senses ] has a share; being known only by the mind. (TA.)

مُعَنًّى ذ , mentioned in the TA in this art.: see art. عنو.

مُعَنٍّ ذ : see عَانٍ.

عَهْ عَهْ ذ : see عَاهِ عَاهِ, in art. عوه.

عَوْهَجٌ ذ Long-necked; applied to a gazelle, and to a she-camel, (S, O, K,) and to an ostrich, (O,) or a male ostrich. (S, K.) And A young she-camel: (O, K:) or one perfect in make: or only one beautiful in colour, long in the neck: and also applied to a gazelle, or young gazelle, in all these senses: and to a woman as meaning perfect in make, and beautiful: or long-necked. (TA.) And A long-legged ostrich: (O, K:) or it app. means thus: (L:) and [simply] an ostrich. (TA.) And A gazelle having two black lines, or stripes, on its flanks: (O, L, K:) or, accord. to As, striped in the neck. (O.) And A serpent; (O, K;) like عَوْمَجٌ and عَمَجٌ and عُمَّجٌ: (O:) it is said to have this meaning by El-Bushtee; but Az says that it is a mistranscription; correctly عَوْمَجٌ, with م. (TA.) It is also the name of A stallion of the camels, which belonged to [ the tribe of ] Mahrah, (O, K, TA,) characterized by the beauty of his make. (TA.)

1 عَهِدَ اـِلَيْهِ ذ , (S, A, &c.,) aor. عَهَدَ , (Msb,) inf. n. عَهْدٌ, (TA,) He enjoined, charged, bade, ordered, or commanded, him; (S, A, Mgh, O, Msb, K, TA;) as also مِنْهُ ↓ استعهد. (A.) One says, عَهِدْتُ اـِلَيْهِ بِالأَمْرِ I enjoined him, or charged him, &c., to do the thing. (Msb.) And it is said in the Kur [xxxvi. 60], أَلَمْ أَعْهَدْ اـِلَيْكُمْ يَا بَنِى اآدَمَ أَنْ لَا تَعْبُدُوا ا@لشَّيْطَانَ [ Did I not enjoin you, or charge you, &c., O sons of Adam, that ye should not serve the Devil? or, saying, Serve not ye the Devil? ]. (O, Msb.) [And in the same, ii. 119, وَعَهِدْنَا اـِلَى اـِبْرٰهِيمَ وَاـِسْمٰعِيلَ أَنْ طَهِّرَا بَيْتِى And we enjoined, or charged, &c., Abraham and Ishmael, saying, Purify ye my house. ] And one says also, عَهِدَ اـِلَيْه فِيهِ, meaning تَقَدَّمَ [i. e. He enjoined him, or charged him, &c., respecting it, or to do it ]. (TK.) And He obliged him to do it. (L in art. عقد.) ― -b2- Also He imposed a condition, or conditions, upon him; (A;) and so مِنْهُ ↓ استعهد: (A, K:) which latter signifies (O, K) also (K) he wrote a statement of a compact, covenant, confederacy, or league, as binding upon him. (O, K.) ― -b3- And He made a compact, contract, covenant, or the like, with him; or a promise to him. (MA.) [See also 3.] ― -b4- And عَهِدَ اـِلَىَّ فُلَانٌ فِى كَذَا Such a one was, or became, or made himself, responsible, answerable, accountable, amenable, surety, or guarantee, to me, for, or in respect of, such a thing. (TK.) -A2- عَهِدَ وَعْدَهُ, inf. n. عَهْدٌ, He fulfilled his promise. (TK.) ― -b2- And عَهِدَ الحُرْمَةَ, inf. n. as above, He was mindful, regardful, or observant, of that which should be sacred, or inviolable; or of that which was entitled to reverence, respect, honour, or defence. (TK.) -A3- عَهِدَهُ, (S, Mgh, Msb,) inf. n. عَهْدٌ, (Msb, K,) He met, or met with, him, or it, (S, Mgh, Msb, K, *) بِمَكَانِ كَذَا in such a place. (S, Mgh, Msb.) [See also عَهْدٌ below.] ― -b2- And He knew, or was acquainted with, him, or it, (Msb, K, * TA,) عَلَى حَالٍ in a state, or condition, or فِى مَكَانٍ in a place. (TA.) And عُهِدَ He, or it, was known. (S, O.) One says, الأَمْرُ كَمَا عَهِدْتَ The affair, or case, was as thou knewest. (Msb.) And the saying of Umm-Zara, وَلَا يَسْأَلُ عَمَّا عَهِدَ (O, TA,) means Nor used he to ask respecting that which he saw, (O,) or that which he knew, (TA,) in the tent, or house, by reason of his liberality. (O, TA.) [See, again, عَهْدٌ below.] -A4- عُهِدَتِ الأَرْضُ, (S,) or الرَّوْضَةُ, (A,) The land, or the meadow, was rained upon (S, A) by the rain called عَهْدَة [or عَهْد]: (A:) and عُهِدَ المَكَانُ [in the CK بالمَكَانِ] the place was rained upon by the rain called عهْد, i. e. the first of the rain called الوَسْمِىّ: (K:) or was altogether rained upon. (TA.)

3 مُعَاهَدَةٌ ذ is between two persons; (O;) signifying The uniting with another in a compact, a contract, a covenant, an agreement, a confederacy, a league, a treaty, or an engagement, (Msb,) عَلَى كَذَا [ respecting, or to do, such a thing ]. (MA.) You say, يُعَاهِدُكَ وَتُعَاهِدُهُ [ He makes a compact, &c., with thee, and thou makest a compact, &c., with him ]. (S, O.) [See also عَهِدَ اـِلَيْهِ.] ― -b2- And عاهدهُ He swore to him. (K in this art., and Mgh in art. وثق.) -A2- See also 5.

4 أَنَا أُعْهِدُكَ مِنْ اـِبَاقِهِ ذ , (ISh, O, K,) inf. n.اـِعْهَادٌ, (K,) I hold thee clear of responsibility for his running away: (ISh, O, K, TA:) said by one who has purchased a slave. (TA.) And in like manner, أَنَا أُعْهِدُكَ مِنْ هَذٰا الأَمْرِ I hold thee, or make thee, secure from this thing. (TA.) Hence the term ↓ عُهْدَةٌ. (TA.) And the latter phrase signifies [also] I am responsible for thy security from this thing. (ISh, O, K.)

5 تعهّدهُ ذ He renewed his acquaintance with it, or his knowledge of it; (S, O, L, Msb, K;) this is the proper signification; (Msb;) as also ↓ اعتهدهُ; (O, * L, K;) and ↓ تعاهدهُ; (L, K;) and ↓ عاهدهُ, inf. n. مُعَاهَدَةٌ: (L:) and he sought it, or sought for it or after it, it being absent from him; syn. تَفَقَّدَهُ; as also ↓ تعاهدهُ, and ↓ اعتهده: (K:) or تعهّدهُ and تفقّدهُ are used, by some, each in the place of the other; but accord. to Er-Rághib and many others, the former signifies he sought, or sought leisurely or repeatedly, to obtain knowledge of it, having known of it before; and the latter, he sought, or sought leisurely or repeatedly, to obtain knowledge of it, having lost it: (MF in art. فقد:) or تعهّدهُ signifies he renewed his acquaintance with it, or his knowledge of it, and sought, or sought leisurely or repeatedly, to find means of rectifying it, reforming it, or putting it into a good or right or proper state: (IDrst, TA:) or he came to it, and rectified it, reformed it, or put it into a good or right or proper state: (Mgh:) or as first expl. above, and also he returned to it time after time, or went frequently to it, and rectified it, reformed it, or put it into a good or right or proper state: (Msb:) or, simply, [as also ↓ تعاهدهُ,] he returned, or recurred, to it time after time, [see an instance voce أَخْرَقُ,] or went frequently to it: (Et-Tedmuree, TA:) and also [i. e. both signify also he paid repeated, or frequent, attention to it; or] he was careful, or mindful, of it; or attentive to it. (S, O, Msb. *) One says also, تَعَهَّدْتُ فُلَانًا [ I renewed my acquaintance with such a one; repaired, or betook myself, to him frequently; paid frequent attention to him; or simply paid attention to him ]. (S, O.) And تَعَهَّدْتُ ضَيْعَتِى, (S, O, Mgh,) properly signifying I renewed my acquaintance with, or my knowledge of, my estate, is used as meaning I came to my estate, and put it into a good or right or proper condition: (Mgh:) [or I paid repeated, or frequent, or much, attention to it, taking good and effectual care of it; I husbanded it well: ] or, accord. to IDrst, the verb here has the meaning given above on his authority: or, accord. to Ed-Tedmuree, the meaning is that given above as his explanation; and is from عَهْدٌ as signifying “ rain that falls after other rain, ” or from the same word as signifying “ a place of abode in which one has known a thing: ” (TA:) and one may say also ↓ تَعَاهَدْتُ; (Fr, ISk, Mgh;) but تَعَهَّدْتُ is more chaste, (El-Fá- rábee, S, O, Msb,) because ↓ تَعَاهُدٌ is only between two [or more]: (S, O:) or تعاهدت is not allowable, (AZ, AHát, Th, IF, Msb,) for the reason just mentioned: (IF, Msb:) AZ says that six Arabs of the desert, of chaste speech, being asked in the presence of himself and of Yoo, one after another, whether they said تعهّدت ضيعتى or ↓ تعاهدت, all answered, تعهّدت. (AHát, TA.) One also says, of a man, يَتَعَهَّدُهُ صَرْعٌ [ Epilepsy befalls him repeatedly, or time after time ]. (S, O.)

6 تعاهدوا ذ They united in a compact, a contract, a covenant, an agreement, a confederacy, a league, a treaty, or an engagement, [عَلَى كَذَا respecting, or to do, such a thing; ] syn. تَعَاقَدُوا, (S and K in art. عقد,) and تَحَالَفُوا. (S and K in art. حلف.) -A2- See also 5, in six places.

8 اـِعْتَهَدَ see 5, near the beginning, in two places.

10 اـِسْتَعْهَدَ see 1, former half, in two places. ― -b2- One says also, اسْتَعْهَدْتُهُ مِنْ نَفْسِهِ, meaning I made him responsible for accidents [ arising, or that might arise, ] from himself. (O, K. *)

عَهْدٌ ذ [an inf. n. of 1, q. v.: used as a simple subst.,] An injunction, a charge, a bidding, an order, or a command. (S, A, Mgh, O, Msb, K, TA.) [Pl. in this and other senses عُهُودٌ.] عَهْدِى أَنْ لَا اآخُذَ مِنْ رَاضِعٍ شَيْئًا, occurring in a trad., is a phrase tropically abridged, meaning (tropical:) It is in the injunction, or charge, prescribed as obligatory on me [ that I should not take anything from a suckling ]. (Mgh.) ― -b2- A compact, a contract, a covenant, an agreement, a confederacy, a league, a treaty, an engagement, a bond, an obligation, or a promise: (S, A, Mgh, O, L, Msb, K, TA:) pl. عُهُودٌ: or, accord. to AHeyth, ↓ عَهْدَةٌ has this this meaning, and عَهْدٌ is its pl. [or rather a coll. gen. n.]. (TA.) Hence وَلِىُّ عَهْدٍ The suc- cessor by virtue of a covenant of a Khaleefeh [or King]. (TA.) [And وِلَايَةُ عَهْدٍ The succession by virtue of a covenant. ] ― -b3- Protection, or safeguard; a promise, or an assurance, of security or safety; responsibility, or suretiship; syn. أَمَانٌ; and ذِمَّةٌ; (Sh, S, A, O, Msb, K;) and ضَمَانٌ; (O, K;) as also ↓ عُهَّيْدَى [in the O ↓ عُهَيْدَى] and ↓ عِهْدَانٌ [which last is said in the S and O to be syn. with عَهْدٌ, but in what sense is not there specified]. (K.) Hence, ذُو عَهْدٍ, an appel-lation given to a Christian, and a Jew, [and a Sabian, who is a subject of a Muslim government,] meaning One between whom and the Muslims a compact, or covenant, subsists, whereby the latter are responsible for his security [ and freedom and toleration ] as long as he acts agreeably to the compact [ by living peaceably with them and paying a poll-tax ]; (Mgh, * Msb, * TA;) [i. e. a free non-Muslim subject of a Muslim government; ] as also ↓ مُعَاهِدٌ and ↓ مُعَاهَدٌ, the act. and pass. forms being both applied to such a person because the compact is mutual; (Msb;) both syn. with ذِمِّىٌّ: (S:) persons of this description are called collectively أَهْلُ العَهْدِ. (TA.) ― -b4- An oath: (S, A, O, K:) pl. عُهُودٌ: or, accord. to AHeyth, ↓ عَهْدَةٌ signifies an oath whereby one secures himself against him with whom he makes a compact, contract, covenant, or the like, and عَهْدٌ is its pl. [or rather a coll. gen. n.]. (TA.) [But it is generally used as a sing.: hence,] one says, عَلَىَّ عَهْدُ ا@للّٰهِ لَأَفْعَلَنَّ كَذَا [ The oath by attestation of God is binding on me that I will assuredly do such a thing ]. (S, O.) ― -b5- A writ, or diploma, of appointment to the office of a prefect or governor or the like: (S, O, K:) pl. عُهُودٌ. (TA.) ― -b6- Defence of those persons, or things, that should be sacred, or inviolable, or that are entitled to reverence, respect, honour, or defence; (S, A, O, K;) and mindfulness, regard, or observance, (S, K,) of such things, (K,) or of love, or affection; occurring in this sense in a trad., in which it is said that generosity therein is a point of religion. (S.) ― -b7- Fulfilment of a promise or the like. (O, K.) So in the Kur vii. 100. (O.) ― -b8- The assertion of the unity of God: whence, اـِلَّا مَنِ ا@تَّخَذَ عِنْدَ ا@لرَّحْمٰنِ عَهْدًا [ Except such as hath made a covenant with the Compassionate to assert his unity ], (O, K,) in the Kur [xix. 90]: (O:) and the words of a trad. relating to prayer, أَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا ا@سْتَطَعْتُ I am persevering in the observance of my covenant and promise to Thee to believe in Thee and to assert thy unity incessantly [ as far as I am able ]. (TA.) -A2- Also A time; (S, * A, K;) and so ↓ عِهْدَانٌ. (A, TA.) One says, كَانَ عَلَى عَهْدِ فُلَانٍ and ↓ عِهْدَانِهِ It was in the time of such a one. (A.) And كَانَ ذٰلِكَ فِى عَهْدِ شَبَابِى That was in the time of my youth, or young manhood. (TK.) And أَتَى عَلَيْهَا عَهْدٌ طَوِيلٌ [ Over which a long time has passed ]. (S, in explanation of قَرْيَةٌ عَهِيدَةٌ meaning قَدِيمَةٌ.) ― -b2- One says also, عَهْدِى بِهِ قَرِيبٌ i. e. My meeting [ with him, or it, was a short time ago ]. (S, * Msb.) And هُوَ قَرِيبُ العَهْدِ بَكَذَا He knew, or was acquainted with, such a thing, and was in such a state, or condition, recently, or a short time ago. (Msb. [And in like manner one says حَدِيثُ العَهْدِ and حَدِيثُ عَهْدٍ.]) And عَهْدِى بِهِ بِمَوْضِعِ كَذَا, (K, TA,) and فِى حَالِ كَذَا, (TA,) I met, or met with, or I knew, [or I saw, ] him, or it, in such a place, (K, TA,) and in such a state, or condition. (TA.) And مَا لِى عَهْدٌ بِهِ [ I have not any knowledge of, or acquaintance with, him, or it ]. (A.) And مَتَى عَهْدُكَ بِفُلَانٍ When didst thou meet, or meet with, such a one? (Mgh:) or see such a one? (TA.) And مَتَى عَهْدُكَ بِالخُفِّ When didst thou wear the boots? (Mgh.) And مَتَى عَهْدُكَ بِأَسْفَلِ فِيكَ [ When didst thou see the lower part of thy mouth? ]: a prov.; said in asking a person respecting an old affair of which he has no knowledge. (L.) The saying of the poet, (Aboo-Khirásh El-Hudhalee, TA, and so in a copy of the S,) فَلَيْسَ كَعَهْدِ الدَّارِ يَا أُمَّ مَالِكٍ وَلٰكِنْ أَحَاطَتْ بِالرِّقَابِ السَّلَاسِلُ [ And it is not like the formerly-known state of the abode, O Umm-Málik; but chains have surrounded the necks; ] is expl. as meaning, the case is not as thou knewest it; but El-Islám has come, and has subverted that case. (S, TA.) [Hence, لِلْعَهْدِ and ↓ لِلْمَعْهُودِ, said of the article اَلْ; meaning Used to distinguish a noun as known to the hearer, or reader, in a particular sense. ] -A3- Also A first rain; the rain immediately following which is called وَلْىٌ: (TA:) or the first of the rain called الوَسْمِىُّ; (IAar, M, K;) and so ↓ عَهْدَةٌ and ↓ عِهْدَةٌ and ↓ عِهَادَةٌ, (M, K, TA,) or, as in some copies of the K [and in the CK], ↓ عِهَادٌ, which is pl. of عَهْدٌ. (TA.) ― -b2- And Rain that falls after other rain, (AHn, S, K,) while the moisture of the former yet remains; (AHn, K;) as also ↓ عَهْدَةٌ and ↓ عِهْدَةٌ: (TA:) pl. عِهَادٌ and عُهُودٌ: (S:) or عِهَادٌ, accord. to some, signifies recent rains; app. from the saying, أَصَابَتْنَا دِيمَةٌ بِعْدَ دِيمَةٍ عَلَى عِهَادٍ غَيْرِ [...]

عَهِدٌ ذ A man who applies himself repeatedly to affairs, and to prefectures or governments or the like; or who applies himself repeatedly thereto, and to the reforming thereof; expl. by the words يَتَعَاهَدُ الأُمُورَ وَالوِلَايَاتِ: (S, K:) or one who loves prefectures or the like, and writs of appointment thereto; expl. by مُحِبٌّ لِلْوِلَايَاتِ وَالعُهُودِ. (A.)

عَهْدَةٌ ذ : see عَهْدٌ, former half, in two places: -A2- and again, in the last quarter, in two places. -A3- عهدة [thus written, without any syll. sign], in a verse cited by AHeyth, [the measure of which shows it to be عَهْدَةٌ or ↓ عُهْدَةٌ or ↓ عِهْدَةٌ, and in which it is applied to the depository of a secret,] is expl. as signifying [properly] A place on which the sun does not come. (TA.)